If it be said, that it is wrong for God to punish men for doing that, which he enables them by his universal influence over their minds to do; the objection is groundless, because he does not punish them if they are not guilty; but if they are guilty, then they deserve to be punished, and he does right in punishing them. They know, that they act freely under his influence, and consequently when they do wrong, it is because they choose to do wrong, and such a sinful choice, deserves to be condemned and punished, they themselves being judges. Sinners often condemn themselves as Judas did, and Joseph's brethren did, for doing that which God enabled and disposed them to do to promote his own glory. Since God always acts agreeably to the moral and immutable rectitude of his nature, he always acts right, and never gives the least ground of just complaint, in any part of his conduct towards his rebellious and murmuring creatures.

6. Since God is a being of perfect moral rectitude, all his works will eventually praise him. They will deserve and receive the approbation and praise of all his holy creatures. They will discover not only the wisdom and goodness of the divine character displayed in them, but the perfect rectitude of the divine conduct. Without the discovery of God's moral rectitude, there could be no just foundation to praise him for any or all his works. This is the reason, why the great works of Nebuchadnezzar, Alexander, and the Cæsars, will eventually lose all their praise. They never had, nor displayed any moral rectitude in all they did, and consequently all they did will finally redound to their everlasting reproach, and self condemnation. But the works of God will shine brighter and brighter to all eternity, and afford new arguments of gratitude and praise to all the hosts of heaven.

7. If God be a being of moral rectitude; then the weight of his wrath will be insupportable to the finally miserable. They will know, that he does not punish them from malice, revenge or malevolence,

but from true, pure, disinterested benevolence and justice. This will add an emphasis to their punishment, which they cannot support. They must sink under it, though they bid defiance to it before it comes. It is a fearful thing to fall into the hands of a holy God. Unspeakably more fearful than if he were not holy. No selfish creature, perhaps, would punish his worst enemies for ever. Satan would not. His malice may be satiated; but moral rectitude can never be satisfied, without giving sinners a just recompense of reward.

8. If God be a being of moral rectitude; then it is the immediate and important duty of sinners to become reconciled to him. He has never done them any injury, but has always done them good. They have never had any reason to hate and oppose him. But they have always had good reasons to love and serve him. And they must become reconciled to him, or he will be obliged by the rectitude of his nature to punish them for ever. He now invites them to be reconciled; he now commands them to be reconciled; and he now threatens to destroy them, if they finally refuse to be reconciled to him upon his own gracious terms.

Finally, if God be a being of moral rectitude, then all his cordial friends are safe. They are the righteous, whom he will not destroy with the wicked. He has promised them eternal life, and his faithfulness cannot fail. They are safe amidst all the evils and calamities which fall upon the wicked world in this life. Abraham was safe, while he stood a solemn spectator of the destruction of Sodom and Gomorrah. Saints are safe, while thousands fall on their right hand and on their left, and sink down in endless darkness and despair. And though they may suffer many fiery trials in their way to heaven, as Abraham did, yet they will soon come out of great tribulations, and sit down with Abraham, Isaac and Jacob in the kingdom of glory. AMEN.

SERMON VI.

THE GOODNESS OF GOD.

PSALM cxix. 68.

Thou art good and doest good

DAVID was early and intimately acquainted with God. From his youth he delighted to contemplate upon the works and ways of God, and to trace all secondary causes to the first and supreme cause. While he watched his flocks by night, and surveyed the shining orbs above, his pious heart led him to exclaim in the language of joy and praise, "The heavens declare the glory of God and the firmament showeth his handy work." He had an eye to see God in the works of providence as well as in the works of creation. And the longer he observed the divine conduct towards himself and towards the rest of mankind, the more he was convinced of the goodness of God. He was able to say, from his own experience and observation, in his nearest approach to God, "Thou art good, and doest good." The plain import of these words is,

That God's goodness moves him to do good. I shall, I. Describe the goodness of God; and,

II. Show that it moves him to do good.

I. The first thing is, to describe the goodness of God.

Goodness is the same in God as in man. In man it comprizes every amiable, moral quality of the heart, and signifies the same as general benevolence, which is the essence of every virtuous or holy affection. There are benevolent and selfish affections; goodness consists in benevolent affections, and badness in selfish

ones. God is love, and all his goodness consists in love; which is something entirely distinct from his power, or knowledge, or any other natural perfection. It is his heart. Goodness in every moral being lies in his heart, and consists in benevolent affections. But though the goodness of God lies in his heart, and consists in benevolent affections; yet, in various respects, it is superiour to the goodness of all other beings. For,

1. His goodness is absolutely pure and free from every thing of a selfish or sinful nature. Though some men are really good in this life, yet their goodness is mixed with a great deal of evil. Their benevolent affections do not flow in a constant, uninterrupted stream; but are often obstructed by unholy and unfriendly affections. They do not always feel the same love to God, nor the same love to man. Their hearts are composed of discordant and diametrically opposite exercises. Their goodness is like the morning cloud and early dew, which soon vanisheth away. But the goodness of God is constant, uninterrupted, and entirely free from every discordant affection. No selfish feeling ever existed in his heart. His heart is all goodness, and full of holy, kind, and benevolent affections. He is in scripture called the Holy One. His holiness consists in his goodness, and his goodness is without the least alloy, or impure mixture of unholiness, unrighteousness, injustice, or malevolence.

2. His goodness is not only pure, but permanent. The immutability of his goodness results from the immutability of his existence and natural attributes. His existence is immutable, because it is necessary and independent, and his power, knowledge, and wisdom are equally independent and necessary. And since his existence and all his natural attributes are immutable, we cannot see any cause or reason for any change in his goodness. All created beings are dependent in respect to their existence and all their natural powers and faculties; therefore we can easily conceive, that after they have possessed pure good

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ness, they may become partially, or totally destitute of it. There is nothing incredible in the account we have of the angels, who kept not their first estate. Though they were created perfectly holy and good; yet they might lose their perfect goodness, and become entirely sinful. There is nothing incredible in the first apostacy of our first parents. Though they were formed in the moral image of their maker, and were possessed of a pure heart; yet they were dependent for the continuance, as well as for the first existence of their moral rectitude. But we cannot conceive of any thing either without, or within a self existent and independent being that should be a cause of intercepting, diminishing or destroying his goodness. We may, therefore, justly conclude, that his goodness is permanent and immutable as his existence. David expressly declares, that his goodness is unchangeable and everlasting. In the hundred and thirty-sixth psalm, he devoutly and gratefully cries, "O give thanks unto the Lord; for he is good: for his mercy endureth for ever." And he repeats the declaration more than twenty-five times in this psalm. In the fifty-second psalm, he expressly asserts, "The goodness of God endureth continually." And to the friends of God he says, "Enter into his gates with thanksgiving, and into his courts with praise be thankful unto him, and bless his name. For the Lord is good: his mercy everlasting and his truth endureth to all generations." His faithfulness cannot fail, because his goodness cannot fail, and both are permanent and immutable, as his necessary and eternal existence.

and

is

3. His goodness is universal as well as pure permanent. The goodness of men and angels is limited. It cannot extend any further than their knowledge extends, and their knowledge is very imperfect. But God's knowledge is universal and unbounded. He knows himself and all his creatures, whether rational, or irrational, and regards them all with a benevolent and impartial eye. He is good to the just and to the unjust, and to the meanest creature in the air, the